gelical discipline in churches, or the turning of it into a worldly domination. For one principal end of it, is the preservation, guidance, and acting of this love. That mutual watch over one another that ought to be in all the members of the church, the principal evidence and fruit of love without dissimulation, is also lost hereby. Most men are rather ready to say in the spirit and words of Cain, 'Am I my brother's keeper?' than to attend unto the command of the apostles, Exhort one another daily, lest any be hardened through the deceitfulness of sin;' or comply with the command of our Saviour, If thy brother offend thee, tell him of it between him and thee.' By this means likewise is the purity of communion lost, and those received as principal members of churches, who, by all the rules of primitive discipline, ought to be cast out of them. Wherefore, this also is to be considered in the choice we are to make of what churches we will join ourselves unto, as unto constant complete communion, and in whose communion we will abide. For these things are matters of choice, and consist in voluntary free acts of obedience. With those unto whom they are not so, who would on the one hand have them to be things that men may be compelled unto, and ought so to be; or on the other that follow no other guidance in them but outward circumstances from the times and places where they are born and inhabit, I will have no contest. It follows from hence also, that,

Where there are many churches wherein these things are found, whereon we may lawfully and ought in duty to join with some of them, in particular, every one is obliged to join himself unto such a church, as whose principles and practices are most suited unto his edification.

CHAP. XI.

Of conformity and communion in parochial assemblies.

FROM what we have insisted on, we may borrow some light into the determination of that case, wherein multitudes are at this day concerned. And the case itself may be briefly stated in this inquiry; namely, whether all Protestants,

ministers and people, are bound to join themselves unto the church of England, as now by law established in its parochial assemblies, as unto complete constant communion, without the use of any other church means for their own edification; so as if they do not so do, they are guilty of schism. This is that which is called conformity unto the church of England, which as unto private persons, can be expressed only in constant complete communion in parochial assemblies, according to their present constitution, without the use or exercise of any other church worship or discipline, but what is by law established in them. Refraining from an absolute compliance herein, is called schism. But whereas ecclesiastical schism, whatever it be in particular, in its general nature hath respect only unto divine institutions; this which respecteth only the laws, rules, and determinations of men, can have no alliance thereunto. Yet is it not only charged as such, without the least countenance from Scripture or antiquity so far as it may be allowed of authority with us, but the supposition of it, is accumulated with another evil, namely, that those who are so guilty (of it) in the judgment of them who are interested with secular power, though peaceable and orthodox, ought to be punished with various penalties, gradually coming unto the loss of goods, liberty, and in some cases of life itself. An opinion ignominious unto Christian religion, however vapoured withal by young men, whose wit flies above all serious consideration of things and their circumstances; and countenanced by others, from an influence of interest, who otherwise would not be imposed on, by such an anti-evangelical presumption. I shall, therefore, at the utmost distance from interest or passion, briefly consider the case proposed, and give an account of my thoughts concerning it.

1. One or two things are usually premised unto the consideration of this case; as namely,

(1.) That those who refrain from that communion with the church of England which we insist upon, do yet agree therewith in all important doctrines of faith, which is the foundation, the life and soul of church-union and communion. This I freely grant, but with this limitation; that this agreement respects the doctrine as declared at the first reformation, and explained in the age next ensuing thereon.

If there be a change made in or of these doctrines, or any of them, by any in or of the church of England, we profess our disagreement from them; and do declare that thereby the foundation of our communion with them is weakened, and the principal bond of it loosened.

(2.) That not only as Christians, but as reformed Protestants, we do agree in the renunciation of the doctrines and worship of the church of Rome, which are opposed by the common consent of all those who are usually so called. Yet this must be added thereunto; that if any in or of the church of England, should make an accession unto any parts of the doctrine and worship of the Roman church, not avowed or warranted by the consent of the church in its first reformation, we are not, we cannot be obliged unto communion with them therein; and by their so doing, the original bond of our communion is weakened, if not dissolved.

2. These things being premised, we shall inquire in the first place, what is the rule of that communion with the church of England in its parochial assemblies, which is required of us. If this be pleaded to be a rule of divine prescription, we acknowledge that great diligence and humility are required unto the consideration of it, that we be not mistaken. And if it prove to be according to the mind of Christ, that is, of his institution, if we fail of a compliance with it, we are guilty of schism. But if the rule prescribing, limiting, and exacting this communion, be not so much as pleaded to be of divine institution, whatever fault there may be in our dissent from it, schism it is not; for ecclesiastical schism neither hath nor can have respect unto any thing but divine institutions. For if it hath, it is in the power of any sort of men, to make schismatics of whom they please, as, practically and in pretence, it is come to pass at this day in the world. Now the rule of the communion required, is the law of the land, the book of canons, with the rubric of the common prayer. If according to the prescriptions, directions, and commands, given in them, we do join ourselves in communion with parochial assemblies, then are we judged conformable to the church of England, and not else. By and according unto these, are all inquiries made concerning communion with the church; and if they

are observed, the return is, 'omnia bene.' Now this rule hath no divine warrant for its institution, no example in the primitive churches, especially considering what are the things which it obliges us unto; nor can be made consistent with the liberty wherewith Christ hath made his disciples free. A dissent from this rule, is as far from schism as any man need desire it; for nothing is so, but what respects some command or institution of Christ, which immediately affects the conscience. It is true, the Lord Christ hath commanded that love, union, peace, and order, whereof schism is a disturbance, and whereunto it is opposite; but they are that love, union, and order which he hath appointed. To suppose that he hath left it unto men, to invent and appoint a new kind of union and order, which is done in the rule we treat of, which he never required, and then to oblige his disciples unto the observation of it, be it what it will, so as that their dissent from it should be criminal, and that for this reason, that it is so appointed of men, is no small mistake. And if all that love, union, peace, and order, which the Lord Jesus hath enjoined his disciples, may be punctually observed, without any respect unto this rule, as a rule of church communion, to dissent from it, whatever fault of another kind it may be, is no more schism than it is adultery. And if on some men's arbitrary constitution of this rule, and the dissent of others from it, such differences and divisions ensue, as seem to have the general nature of schism, the evil of them belongs unto those alone, by whom the rule is framed. If indeed some should frame such a rule of church communion, because they suppose they see cause for it, and would then leave it unto others to observe, as they see cause, if it be not of use, it would not be liable unto much abuse. But whereas our Lord Jesus Christ hath given one and the same rule equally unto all his disciples in these things, namely, that they should observe and do all that he hath commanded them; for some of them on any pretence or plea whatever, as of their being the church, or the like, arbitrarily to frame a rule of their own, as an addition unto his, obliging all others unto a strict observance of it, because they have so framed it, is that which neither the Scripture nor primitive antiquity know any thing of.

I will not inquire what is that power and authority whereby this rule is constituted and confirmed, nor in whom it doth reside. The name of the church is usually pretended and pleaded. But before any can be concerned herein, all that hath been pleaded for the true state and nature of evangelical churches must be overthrown, which will not be done speedily. Railings, revilings, and reproaches will not do it. But until this is done, it will be believed, that every particular congregation, is indispensably obliged in itself to observe and do all the commands of Christ; and is left at liberty so to regulate the outward circumstances of its worship and order, as is best for its own edification, whereof itself is the most competent judge. But as for a church of another sort, invested with authority to make a rule, not only as unto the outward circumstances of those actions wherein church-order and worship do consist, but as unto sundry religious rites and observances which thereby are added unto it, and impose the observance of it, on a great multitude of other congregations, without their consent, whether they judge the things enjoined to be for their edification or otherwise, it is apparently not from heaven, but of men. Wherefore, leave Christians and churches at that liberty which Christ hath purchased for them, wherewith he hath made them free, and then let those who first break union and order, bear the charge of schism, which they cannot avoid.

3. The church communion required by virtue of this rule is constant and complete, exclusive unto any other church-order, or means of public edification. It doth not command or appoint that men should communicate in parochial assemblies, when there is occasion, when it is for their edification, when scandal would arise if they should refuse it; but absolutely and completely. And whereas there are many things relating unto church-order and divine worship enjoined in that rule, there is no distinction made between them, that some things are always necessary, that is in the seasons of them, and some things wherein men may forbear a compliance, but they are all equally required in their places and seasons; though perhaps on different penalties. And whoever fails in the observation of any ceremony, time or place, appointed therein, is in the power of them who are